of this Raillery it did chance to be laid to his charge that their Disciplinarian way did smell of Donatism and Anabaptism and was a kind of Papism Now what defence does he make If amongst the filth of their Heresies viz. the Papists Donatists and Anabaptists there may be found any good thing as it were a grain of good Corn in a great deal of Darnel that we willingly receive not as theirs but as the Jews did the Holy Ark from the Philistins whereof they were unjust Owners Yea it may come to pass that the Synagogue of Satan may at some time have some one thing with more convenience than the Catholick Church of Christ Our Liturgy is indeed taken from them but as gold is purg'd from dross And there are divers things wherein we agree with them because it is no crime to agree with them there where they do not disagree with the word of God And because it is not hard to believe that running into a contrary extream that an Aversation from what is Innocent among them does harden them in their Errors as much yea a great deal more than a retaining some Customs which may honestly be retain'd If we do not symbolize with them in the superstition of their Rites there is no reason we should be charg'd with superstition because we do not run a madding from them as far as we are able into another extream This is that I had to say to the second general Proposition which hath exceeded the proportion of the other because it was my chief design The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions 3. The Opinions that are superstitious Sect. 19. such as are divers which obtain in the Church of Rome and elsewhere are rejected by the Church of England There are many differences between us and the Church of Rome and they are not all reducible to this Topick of superstition There are Doctrines among them of other denominations because they serve some secular Interest of profit or pleasure or honour so is it easy to evince that the Doctrine of Purgatory and Celibacy of Priests and others are Doctrines of men who reckon gain their Godliness The Doctrine of Indulgences and Dispensations c. does not only design profit but together with other loose Doctrines of Morality makes a very easie way to Heaven and so is sensual and pleasurable And the Supremacy of the Pope and exemption of Ecclesiasticks from secular Jurisdiction is a Doctrine of Mundane greatness and unsufferable Ambition There may be a mixture of superstition in all or any of these according as mens apprehensions are concerning them But there are other matters wherein I give account of their superstition Bishop Morton hath comprehended this in three generals wherein he does at the same time vindicate the Church of England and condemn that of Rome Our Church in her Service-Book does Presentment of a Schismatick p. 14. make known to all the World that she does detest the superstition of the Romish Ceremonies by condemning their superstitious Opinions First In making them necessary parts of Gods Worship Secondly In ascribing an efficacious sanctity to them Thirdly By arrogating a meritorious condignity from them to themselves I need not restrain my discourse to Ceremonies only be it in Ceremony or be it in substance If I make it appear that they esteem that a necessary part of Gods worship which ought not to be so esteem'd and so for the other two I shall conclude right when I charge them with superstition An Enumeration of particulars will be the best evidence in this matter I therefore give Instances to show that for these several reasons the Church of Rome is guided by superstitious Opinions to superstitious practices by which it will also appear that the Church of England does renounce those practices at least if for other reasons some of them be retain'd yet the Opinion which is the original of their practice is disowned by us 1. That opinion is superstitious whereby men judge and esteem any usages in Religion necessary when they are not so or more necessary than indeed they are When men advance any thing in the worship of God beyond its nature judging that to be holy and to have a relation to God which hath none or to have a nearer relation than in truth it hath Pius IV. in a Creed which he impos'd Oruphrius in Vit. Pii 4. p. mihi 384. furnishes us with sufficient Instances When he had by his Diploma allow'd and confirm'd all that was done at the Council of Trent he proceeded to direct in what manner Bishops should be made Then it follows Hanc Fidei formulam quam Episcopi designati profiterentur instituit He appointed a certain Creed which all that were to be made Bishops should make profession of In the Conclusion of which Creed are these words Hanc veram Catholicam fidem extra quam nemo salvus esse potest sponte profiteor c. This true Catholick Faith out of which no man can be saved I willingly profess Now among the Credenda which he reckons and obliges others to reckon necessary to Salvation are such as these That there are seven Sacraments of the New-Testament properly so called instituted by Jesus Christ The propitiatory Sacrifice of the Mass Transubstantiation Purgatory Invocation of Saints worshipping Reliques and Images and lest enough should not be crowded into that Creed it is added Caetera item omnia à sacrosanctâ Tridentinâ Synodo tradita definita declarata indubitanter recipio atque profiteor All that was determin'd at the Council of Trent is to be receiv'd without scruple This is the Faith without which they say no man can be saved How these Opinions are rejected by our Church is too plain to need proof It rest to say however otherwise faulty and dangerous they are this makes them superstitious that they are made necessary whereas indeed they are false I mean not every thing established by that Council of Trent but the Articles before-named and divers other like things decreed in that Council If the Intendment of this Essay were principally against the Church of Rome it would the less be an excursion if the things now mention'd were severally consider'd and their repugnancy to Scripture shown but being design'd rather for the Vindication of the Church of England and that for the sake of those who agree with us in rejecting these Doctrines I am not willing to engage in all these Controversies I think it sufficient to add another instance under this Head and so convict them together of superstition The Council of Trent does advance Histor Concil Trident. Sess 4. Unwritten Traditions to an Authority equal with the word of God When the question is mov'd what are these Unwritten Traditions their Authors distinguish between such as are Divine Apostolical and Ecclesiastical Those which they call Divine are in the Account of
IMPRIMATUR Hic Liber cui Titulus A Discourse of Superstition c. May 11. 1678. Guill Sill R. P. D. Henr. Episc Lond. à sacris Domesticis A DISCOURSE OF Superstition With respect to the PRESENT TIMES WHEREIN The Church of ENGLAND is Vindicated from the Imputation and the Charge retorted not only on the Papists but also on men of other Perswasions By William Shelton Rector of St James Colchester LONDON Printed by J. M. for Jonathan Robinson at the Golden Lyon in St Paul's Church-Yard MDCLXXVIII To the RIGHT REVEREND FATHER in GOD AND RIGHT HONOURABLE HENRY LORD BISHOP OF LONDON One of His Majesties most Honourable Privy-Council c. May it please your Lordship THere is none to whom I owe account of my self and Studies more than to your Lordship as my Diocesan None to whom I more readily submit this Essay which endeavours to do Right to the Church of England whose Honour and Security is so great a part of your Lordships care as to challenge the acknowledgment of all Pens The Moderation of our Church which ought to be esteem'd her Glory in receding no farther from the Church of Rome than she has receded from Primitive Christianity is objected as a Crime by the eager men of the separation Our First Reformers were Wise men and Thanks be to God so are their Successors too Their Wisdom in the first compiling and late Review of our Liturgy has directed them to keep the mean between the Two Extreams of too much stiffness in refusing and too much easiness in admitting variations So by the good Providence of God have we been deliver'd from the superstitions of the Romish Church and so have we been preserved from a superstitious avoiding superstition As the Kingdom of England is famous for being the Balance of Europe so is the Church of England for being by a regular Reformation well fix'd in a due distance between the superstitious additions of the Church of Rome where Supremacy Infallibility and the Inquisition compel men to swallow Camels and the superstitious Abstinences of those who strain at Gnats and either will not Understand the notion of a thing Indifferent or will not rightly infer from it To evince this is the Design of the following Tract which in all humility I offer to your Lordships Patronage being thereto embolden'd by the Experience I have had of your Lordships Candor and Favour which by how much the less I have merited I ought the more to acknowledge God Almighty preserve your Lordship to a long Presidency in this Church and bless the joint labours and cares of the Right Reverend my Lords the Bishops to such an happy Repair of our Breaches that neither the Wild-Boar nor the Foxes may spoil our Vineyard to be such a defence upon the Glory of this Church that neither the Romanist nor Separatist may stain or darken it So prayeth Your Lordships in all Humility and Obedience W. SHELTON THE CONTENTS SECTION I. THE Occasion of this Discourse The Church of England charg'd with Superstition In the times of Queen Elizabeth King James The reproach restrain'd by a Canon to no purpose The Jealousy encreas'd in the beginning of Charles I. and in the time of the Covenant The design of this Discourse Pag. 1 SECT II. The use of the word first inquir'd into Then the nature of the thing How Greek Authours use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smith's select Discourse Plutarch Max. Tyrius Antoninus Dr Hammond's Tract of Superstition consider'd What Latin Authors mean by Superstitio Tully opposes it to Religion Lactantius not agreeing with him in the reason of the word p. 11 SECT III. Other Etymologies Superstitio quasi super statutum Lucretius huffs at all Religion as super stans Nigidius Figulus account of the word Seneca Tacitus Suetonius Pliny take it in a bad sense so Festus and St. Paul St Austin differs not who comprehends many particulars under this General according to whom many superstitious observations obtain still in the World Three Definitions of superstition out of Aquinas Zanchy Ames to the same purpose Religion True Worship Superstition false worship p. 18 SECT IV. The Nature of the thing consider'd in several Propositions First Superstition is first in the Opinion then in the practice To which agree Morton Hooker Falkener The same practice superstitious or not as the Opinion is by which it is guided This the Foundation of what follows p. 28 SECT V. Second Propos The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions Those Doctrines are as follows First All Circumstances relating to the worship of God are not particularly determin'd in H. Scripture T. C. gainsays but it is manifestly true Our Adversaries acknowledge and build upon it p. 34 SECT VI. Secondly Some things notwithstanding Scripture determinations do still remain Indifferent in their nature This denied by Bradshaw and Brook Bradshaw chang'd his mind but his followers propagate his first Opinion A gross mistake A Thing Indifferent not a mean between Good and evil but between Commanded and forbidden p. 40 SECT VII Brooks notion Optimum est eligendum not always true In divers cases no Best Many dishes at a feast Many Inns in a Town Many Shops in a City He that stays till he know which is Best will in many cases never determine because he hath nothing to determine him but his own choice The Ceremonies of our Religion not altogether so Indifferent but in specie neither Commanded nor forbidden p. 45 SECT VIII Thirdly The Church may make Determinations in things Indifferent Scrupled by Brooke whose Discourse of Episcopacy is again examin'd The weakness and Unworthiness of it detected Denied also by others Modest Discourse c. and Bagshaw but upon insufficient grounds p. 55 SECT IX This acknowledged by the Presbyterians in their Directory Confession of Faith Other Authors that have written since Acknowledged also by the Independents in their Confession of Faith 1658. p. 66 SECT X. Fourthly Where the Governours of the Church have power to determine they ought to be obey'd Zanchy and Calvin on our side When Zanchy would not have these things impos'd yet he would have them yielded to if impos'd rather than any man should quit his Ministry p. 71 SECT XI Calvin of the same mind Much for a stated Liturgy and Ceremonies which though he would have few yet those he finds fault with do not now obtain in our Church What he did not like he would have born with As the Surplice in Bishop Hoopers case and Unleaven'd Bread at Geneva p. 80 SECT XII Besides these M. Durell cites about 40. Foreigners all of the same Judgment As were also our Countreymen T. C. Humfrey Rainolds Knewstubs others And of late Mr Baxter These Testimonies concluded with St. Ambrose and St. Austin's determination p. 87 SECT XIII Fifthly It is lawful for the Church to appoint significant Ceremonies This denied by N. C ts How they differ from
Thousand Ignorant Protestants and of Confirmation of many Infinites of wilful Papists in their Idolatry He concludes the Treatise thus The Ceremonies in Controversy are either excellent parts of our Religion which he not yielding must believe the other part of the Disjunction or notorious parts of Superstition This is the dirt that was cast upon the Church of England in the beginning of King James his Reign that he might be out of love with her A reproach of which the Convocation of 1603. was so sensible for though that Treatise came first out a little after the Convocation yet the suspicion was rife before that they pass this Canon among Canon 6. others Whosoever shall hereafter affirm the Rites and Ceremonies of the Church of England by Law established are wicked Antichristian or Superstitious c. Let him be Excommunicated c. This Canon did not restrain the petulancy of Censorious men for besides Mr. Bradshaws confidence in the defence that Dr Burges makes for Bishop Morton it appears Burges Answer Rejoined Chap. 4. §. 1. that the N. C sts of those times did thus argue The Ceremonies of the Church of England have been and still are abused to Idolatry and Superstition by the Papists And that we Id. ib. §. 4. cannot be thought sincerely to have repented of that Idolatry and Superstition except we cast away with detestation all the Instruments of it Once more they say That a superstitious construction is Id. ib. ◠79. made of our Cross not only by the Papists but by our own Canons and Canonical Imposers of it These Jealousies did but fly in the dark during King James his Reign but soon after Charles the First came to the Throne he received divers Complaints of this nature The Parliament Anno 1628. Rushworth Historical Collections p. 526. complains of Idolatry and Superstition as some of those heinous and crying sins which were the undoubted Cause of those evils that were fallen upon them The Remonstrance which the Commons Id. ib. p. 621. of the same Parliament made against the then Duke of Buckingham expresses their fears concerning Innovation of Religion A while after Mr. Rouse makes a Speech concerning Religion wherein he desires it may be considered what new paintings are laid on the old face of the Whore of Babylon How the See of Rome does eat Ib. p. 645 646. into our Religion and fret into the banks and walls of it for a remedy of which he propounds the expedient of a Covenant to hold fast God and Religion to which Covenant he would have every man say Amen This man does not it is true speak of Superstition but he is understood to mean it by another Orator of the same House Mr. Pym who complains that the Law Ib. p. 647. was violated in bringing in superstitious Ceremonies After whom another in the same Session Sir John Eliott apprehends a fear of some Ib. p. 649. Bishops then in place that if they should be in their power they might be in danger of having Religion overthrown because some of them were Masters of Ceremonies and laboured to introduce new Ceremonies into the Church After those eager Debates the motion for a Covenant slept for some years but was renewed again in the Unhappy Times of the Fatal Parliament In the times when it was a great part of the Impeachment against the Great Arch-Bishop of Canterbury that he had traiterously Artic. of Impeach 7. 10. endeavoured to alter and subvert Gods true Religion by law established in this Realm and instead thereof to set up Popish superstition and Idolatry and that he traiterously endeavoured to reconcile the Church of England with the Church of Rome In these times it was that Mr. Rouse's motion ripen'd up to a Solemn League and Covenant wherein they obliged themselves to endeavour the Extirpation of Popery Prelacy and Superstition By which words the Covenanters as some of them have since declar'd believe themselves obliged against Conformity for this reason they give in a Book they call a Sober and Temperate Discourse concerning the Interest of words in Prayer c. in which the Title of one of their Chapters is The Ministers Third Reason viz. Chap. 10. why they do not meddle with the Common Prayer as are the words of the Chapter is because they have sworn to endeavour a reformation in worship and to endeavour to extirpate Superstition Nothing now can be more evident than that both of old and in our times Superstition is objected to us It does not come in my way to condemn nor do I take upon me to justify the practises of all particular persons I concern my self only in the legal Establishments of our Church and they would little need a vindication if men would take the pains to enquire into the nature of Superstition for they would soon find the Innocence of our Rites would defend themselves from this suspicion But it is our Unhappiness that we have to deal with men who take things upon trust who are not easily undeceived because they will maintain a Conclusion before they have examined the premises observing Superstition to be a word that signifies somewhat bad they condemn us without a Tryal and before they know what it means conclude us guilty of Superstition I have waited some while in expectation that some abler Pen would engage in this Argument but not finding that of late days the Nature of Superstition has been particularly and fully discovered or described I have now undertaken the task in which because I desire to be understood I labour for no other ornament of stile than perspicuity And without farther Preface I proceed to enquire what is this Superstition with which the Church of England is so much upbraided There is no Precept in the Holy Scripture that forbids Superstition by that name nor does any sacred Author mention it except St. Luke in two places to be considered in due time when I examine how the word is used in other Authors For by this Method I conceive I shall best accomplish my design if First I enquire into the use of the Word And secondly into the nature of the thing signified by such a Word 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Greeks Sect. 2. express'd that which we now commonly call Superstition signifies most literally a service perform'd to God or to a Daemon rather out of fear than love An over-timerous and dreadful apprehension of the Deity as the learned Smith who also calls it Select Discourse of Superstit p. 26. 36. a compound of Fear and Flattery such an apprehension of God in the thoughts of men as renders him grievous and burdensome to them But however this may be the primary sense of the word yet that it hath been transfer'd to signifie more largely is evident from Greek Authors Plutarch in his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly discourses of it as of an extream to
of Religion so is Superstition an extream on the other hand an Excessive Religiousness when men go beyond their bounds in Divine Worship so that all false worship goes under the name of Superstition A man may be righteous over-much and over-much wise so may he also be not too holy or too good yet too religious when he exceeds and practises in matters of Religion upon Opinions false and unworthy of God This hath been the use of the word in approved Authors of divers Ages It hath sometimes been determined to particular practices as Magick and Enchantments but upon a general reason because these are undue mixtures in Religion for so both in Heathen and Christian Authors this difference is commonly assigned between them Religio est Ubi prius veri Cultus superstitio falsi as Lactantius hath it When we worship God aright that is Religion when by any undue additions we corrupt Religion in all those things we are superstitious 2. The Enquiry into the Nature Sect. 4. of the thing still remains Whereby does it appear whether the worship we here or others elsewhere perform to God be regular and Religious or excessive undue and so superstitious The Resolution I give to this question I form into these Propositions 1. Superstition is first in the Opinion and thence influences upon the practice 2. The Doctrines upon which the Conformity of the Church of England is established are not superstitious Opinions 3. The Opinions that are indeed superstitious such as are divers that obtain in the Papacy and elsewhere are rejected by the Church of England 4. There are superstitious Omissions of which men may be guilty and that then when they seem to have a great Zeal against Superstition 1. Superstition is first in the Opinion before it can have any influence upon the practice Practices are unlawful when they transgress the Commands by which they are obliged but superstitiously unlawful they cannot be unless they proceed from such Opinions Hence it comes to pass that the same practices are sometimes superstitious and sometimes not according as mens Opinions are by which they are perswaded to them So is the difference between the Ch. of England and of Rome in the use of the Cross in kneeling in the act of receiving c. as will afterwards appear I am not alone in thus stating the Notion of Superstition A superstitious act is that Bishop Durham Morton Sermon on 1 Cor. 11. 16. which is founded upon a superstitious Opinion It was not meerly the Pharisees often washing but their Opinion of some especial purgation thereby which Christ reprehended in them Nor was it the having an Altar for which St. Paul reproved the Athenians when he called them superstitious but the opinion of honouring a God thereby they knew not whom To a like purpose Mr Hooker Superstition is when things are abhorred Eccles Polity Book 5. §. 3. or observed with a zealous or fearful but erroneous relation to God And in words just before Superstition is always join'd with a wrong opinion touching things divine Conformably to both these says a late learned Author All Superstitious Falkener Libert Ecclesiast B. 1. Chap. 5. Sect. 2. §. 7. or other sinful honour of the Elements must be founded in embracing those false apprehensions and corrupt Doctrines which our Church rejects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to the inward sense and apprehension of our minds or if it must be distinguished between the thoughts of the mind and the passions of the Soul it is evident that fear arises from such opinions and apprehensions as administer to it Yea though superstition be as hath been said an excess of Religion and though this excess may discover it self in the practices of men yet the reason and that which occasions this excess is in the Opinion False Notions and apprehensions of God tempt men to try by undue ways to please him Men have a conceit that such services are more grateful to him than they are Or there is a superstitious observation of some Accidents as Prognosticks of Events because of an Opinion taken up that God Almighty does by such signs declare his pleasure or displeasure In all these Cases the First Seat of Superstition is in the Opinion and from thence it is derived into practice for did these false Opinions which thus mislead men cease by a better information of the understanding the practices and observances that depend on them would also cease or if they were continued they would be hypocritical or vain or any thing rather than superstitious For Example It is superstitious say we to worship an Image or to pray a Soul out of Purgatory c. because they are false and superstitious Opinions that induce men so to do If it may be supposed that men who opine right who do not in their judgment yield more to an Image than they ought and who do not in truth believe Purgatory may yet perform the same Ceremonies and make the same prayers I ask then for what reason are these things done If not for this reason because men are of opinion that the Image deserves it that the dead may be profited by their Devotions then is it a vain and ridiculous piece of Pageantry Or if some politick reason and secular Interest tempt men these ways what they do may be excused from Superstition because it is not intended for the honour of God and so is not performed as a part of his Worship but it is otherwise faulty because by pretences of Religion they advance their Interest and gain becomes their Godliness If in truth there be any Religious intendments in these performances then this is that which plainly renders them superstitious because they Originally proceed from superstitious Opinions This I have first said because upon this depends the Vindication I design of the Usages of the Church of England For if what is done in Divine Worship be not otherwise superstitious but as it proceeds from and is directed by superstitious Opinions then if it can be evinc'd that we are not guided by any such Opinions it will follow that our Rites and Ceremonies are void of superstition And this I trust to make appear in what next follows 2. The Doctrines upon which the Sect. 5. Conformity of the Church of England is established are not superstitious Opinions Of which matter I give this Account which I shall take to be sufficient till by an Enumeration of some other particulars of which I am not aware it be made appear that there are some other Doctrines that may be suspected of superstition which the Church of England in justification of her Conformity is obliged to maintain 1. All Circumstances relating to the Worship and service of God are not particularly determined in the word of God 2. Therefore notwithstanding the Determinations of the Holy Scripture some things do remain Indifferent in their own Natures 3. The Governours of the Church have power to
make Determinations in things Indifferent 4. Therefore people are bound to obey their Governours in such their Determinations 5. It is not unlawful for Church-Governours to appoint some significant Ceremonies These are the foundations upon which we stand upon which our Governours require and upon which we practise Conformity and none of these are superstitious Opinions Wherefore in the application of these Generals to our Times and state of things we conclude the Rites and Ceremonies of the Church of England not being for their number burdensome of which in due time are not in their nature and kind superstitious 1. He who judges all Circumstances relating to the publick worship of God not particularly determined in the word of God is not superstitious in that Opinion For this is so plainly and manifestly true that it is a shame for any man to deny it There hath been I know an Axiome among Cartwrights Disciples That nothing ought to be established in the Church which is not commanded in the word of God This they thought plainly warranted by the manifest words of the law about adding to or diminishing from the word of God Now adds Mr Hooker these Eccles 〈◊〉 Book 3. §. 5. men having an eye to a number of Rites and Orders in the Church of England such as the Ring in Marriage the Cross c. thought by the one only stroke of that Axiome to have cut them off And T. C. is quoted as arguing thus You which Ib. §. 2. distinguish and say that Matters of Faith and necessary to salvation may not be tolerated in the Church unless they be expresly contained in the word of God or manifestly gathered But the Ceremonies Order Discipline Government in the Church may not be received against the word of God and consequently may be received if there be no word against them although there be none for them You I say distinguishing in this sort prove an evil divider To all which there needs no other Answer than what Mr Hooker gives Let that which they do hereby intend be granted them let it once stand as consonant to reason that because we are forbid to add to the Law of God any thing or to take ought from it therefore we may not for matters of the Church make any law more than is already set down in Scripture Ib. §. 6. who sees not what sentence it shall enforce us to give against all Churches in the World in as much as there is not one but hath had many things established in it which though the Scripture did never command yet for us to condemn were rashness He goes on to give the Example of the Church of God in the time of our Saviour instead of all others If this ratiocination be weak they who suspect it have great reason to shew us out of Scripture an exact form of Church-Government but instead of doing so they only argue that so it must be without directing us to the place where it is To which I again oppose Mr Hookers words As for those marvellous discourses Ibid. ad finem whereby they adventure to argue that God must needs have done the things which they imagine were to be done I must confess I have often wondred at their boldness herein When the question is whether God hath delivered us in Scripture as they affirm he hath a compleat particular immutable form of Church-Polity why take they that other both presumptuous and superfluous labour to prove he should have done it There being no way in this case to prove the deed of God save only by producing that Evidence wherewith he hath done it But if there be no such thing apparent upon record they do as if one should demand a Legacy by force of some written Testament wherein there being no such thing specified he pleads that there it must be and brings Arguments from the love of the Testator imagining that these proofs will convict a Testament to have that in it which other men can no where by reading find It will appear in the process of our arguing that the very men who would insinuate to the disparagement of our Rites that Divine Worship must have a Divine Warrant for Circumstances as well as for substance have not themselves been guided by this Opinion but have taken a liberty in their Directorian or Dictatorian way which they have denied to others And because I shall by and by bring them as witnesses for us and against themselves I respit yet a little their farther Conviction in this matter 2. Notwithstanding the Determinations Sect. 6. of the Holy Scripture there do still remain some things in their own nature Indifferent and in this Opinion there is no Superstition It might reasonably be thought that this Proposition is so evident that no man who pretends to learning will deny it But so it is that the power of Church-Governours may be reduc'd in a manner to nothing some there have been who will not own any thing Indifferent in these matters I meet with two who have maintain'd this Assertion and I presume they are the same whom Bishop Saunderson means when he speaks of some of Saunderson de Obliga Conscient praelec 6. §. 23. this Opinion Duo praesertim alter alicujus nominis apud suarum partium homines Theologus alter è proceribus Regni laicus Those Two I conceive must be Mr Bradshaw and the Lord Brooke I shall not do Mr Bradshaw right if I do not acknowledge that Dr Burges Answer Rejoin'd Ch. 2. §. 9. Burges tells us he revers'd his Opinion of things Indifferent Surely he had great reason to do it That he was once of the Opinion which I fasten on him must not be denied One of his Treatises Reprinted 1660. is Of the Nature and use of things Indifferent Where he states the Case thus A Chap. 2. thing Indifferent is a mean between good and evil so that whatsoever is Indifferent is neither good nor evil whatsoever is either good or evil is not indifferent After this he avers that no Action of Religion Chap. 8. whether it be Moral or Ceremonial is Indifferent but either good or evil and again No Ceremony of Religion is Indifferent Ibid. A gross and palpable mistake and unworthy of a man so cryed up for his learning the more pardonable indeed because he acknowledged his Error but because they who Reprinted him were not so just to his Memory as to insert that acknowledgment and because they for whose sake he was reprinted have not it may be that respect for Dr Burges as to read him I must animadvert on it as I find it and answer That no considering man can think that when we use an Indifferent Rite we mean that we do neither good nor evil No sure that which is Indifferent in its Nature may be in its use Necessary We use it as being by sufficient Authority commanded thereto and therefore upon such
she resolve which of four or five is best because some one of them must be embrac'd Or else it will follow because a Pulpit is not necessary in as much as a man may preach in a Tub at least if it be set on a Tressle because a Folio Bible is not necessary in as much as a man may read in a lesser print because a Communion Cup of Silver is not necessary there being other Metals therefore the Ecclesiastical Court may not compel a man to pay to the Church-Wardens rate when he hath provided these things And what a blessed Reformation will this be And yet it seems there is danger lest the powers already given should be too large wherefore he limits again This power wherever it is must be very warily exercised since of all two extreams and according to Idem ibid. his Principles the Case will be the same where four or five or twenty things are opposed only one can be lawful so that one is wholsome and the other poyson But where at last is this power be it little or much let us know its bounds The Church hath a Judicative declarative power like the Judges in Westminster-Hall but not a legislative power as the King and Parliament If a man may be bold to ask again Who is this Church You shall find his Lordship give a noble answer By the Church here I mean says he not only one or two or a few of what rank soever but all even every true Member of the whole Church for I conceive every such member hath de jure a vote in this Determination A right Oecumenical Council indeed when every member of the body must be conven'd to declare his opinion about any Rite or Ceremony that shall happen to be called into question If I may add a Conception of my own I should think it worth enquiring whether Women and Children be not true Members of the whole Church the liberty of whose Consciences may be as little imposed upon as that of us men Well to gratifie his Lordship we will suppose what is Impossible to be put in practice Every true Member of the whole Church awaken'd and alarm'd with the scruples of John a Nokes about the posture in which the Sacrament is be received is met together to declare and determine what is best to be done Now it ever the Mountains brought forth a Mouse you shall see how little this Convention signifies for when every Calves Head hath spoke an Oracle every one passed their Vote let us Imagine that some one among them and it is hardly possible it should be otherwise should be dissatisfied and dissent from the Judgment of the greatest part of the Church and after reading and praying should continue to dissent In this case he conceives Ibid. once more no power on earth ought to force that mans practice more than his Judgment Liberty Oh sweet Liberty What pity it is the Lord Brooke hath not another life to lose in defence of this Gospel liberty But seriously so far as amazement will admit are not things now brought to a strange Conclusion Will it not be perfectly in vain to determine any thing at all about Church-Matters For even in those things that seem Indifferent one is Best the other Unlowful When the Church hath resolved which is best yet every man must be left to do what he thinks best So is the State of the Church as deplorable as ever was that of the Common-wealth Judges 21. of Israel In those dayes when there was no King in Israel but every man did that which was right in his own Eyes There are many other scurvy passages in that ill-natur'd Book and many Unworthy Reflections upon my Lords the Bishops that then were but I must not digress to take notice of them This process of his is sufficiently exposed by this account of it I confess I have met with two other Pamphlets that also demur in this thing A Modest Discourse concerning Ceremonies believes that the Churches Authority in commanding matters Page 1. of Indifferency wants ground from Scripture And Mr Bagshaw in his Two great questions concerning things Indifferent in Religious Worship holds it utterly unlawful for any Christian Magistrate Page 2. to impose the use of them But neither of them are so extravagant as to deny that there is any thing Indifferent only they think what God hath not determin'd men may not Against whom I oppose to this purpose Either Church-Governours have power in these Cases to determine or all people must be left to their liberty to determine for themselves But what intolerable disorder and confusion would that bring into the Church Then would God be the Author of confusion and not of peace There is then no power now left in the Church that may take care that things be done decently and in order but this is orderly and decent that every man should have liberty to break Order and go his own way And if in forms and modes of worship there could be as many differences as those that are are not few as men it might be lawful for every man to go by himself and a single person should constitute a Church Men would never agree neither about time nor place of publick Worship nor about the person that should teach them and pray for them nor about the manner of publick Prayers or publick Preaching nor about the form of administring the Sacraments nor is it easy to name any one thing in the publick worship of God wherein all men would be of one mind but if all were left to their liberty when Church-Governours have determin'd as they think most expedient every private person shall have a Negative Vote and if he like not to worship God in the same way as others do he must pass without controul to worship as he pleases or if it so please him not to worship at all But these are but the Capricio's of some few particular men the vanity of which I need not labour much to shew because however the Fox pronounces the Grapes sowr which he cannot reach however some discontented men quarrel at the power of the Keys when they do not hang at their own Girdle yet there never was any body of men that did at any time usurp a power to make Laws and determine in Church Affairs but did proceed upon this Principle that it is lawful to make determinations in things Indifferent and plain it is that the Presbyterians and Independents both allow what I now contend for The Presbyterians in the Preface Sect. 9. to their Directory distinguish some things to be of Divine Institution and others not and of these they say Other things we have endeavoured to set forth according to the Rules of Christian prudence agreeable to the general rules of the word of God Also in their Confession of Faith set out with Assemb Conf. of Faith Ch. 31. their Catechisms they define That
Azorius such as these Purgatory Azor. Institut Moral Part. 1. lib. 8. Cap. 4. Transubstantiation Invocation of Saints worshipping Images Communion in one kind enough for Laicks c. Whereas the question may be again ask'd how shall we know that these are Divine Traditions after some other Rules Bellarmine wholly rests it upon the Bellarm. De Verbo Dei non scripto Cap. 9. Testimony of the Romish Church Ex Testimonio hujus solius Ecclesiae sumi potest Certum Argumentum ad probandum Apostolicas Traditiones From the Testimony of the alone Church of Rome may a man have a certain Argument to prove Apostolical Traditions Which rule I suppose he intends for the assuring us of Divine Traditions too for so he had before join'd them Asserimus in scripturis Id. ibid. Cap. 3. non contineri Totam Doctrinam necessariam sive de fide sive de moribus proinde praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum i. e. Divinas Apostolicas Traditiones We assert that the scripture does not contain all necessary Doctrine whether about Faith or manners there is therefore moreover requir'd Divine and Apostolical Tradition From these premises I argue to the superstition of the Church of Rome Because they practise in their Sacraments and elsewhere upon superstitiâ—us opinions The Devotion of the Jews Isai 29. is thus challeng'd Their fear toward me is taught by the precept of men The Messages which God Almighty sent them by his Prophets were not the Rule of their worship but the Traditions of men were instead of the word of God And this was their Indebitus cultus their superstition This Text the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain do they worship me Matth. 15. teaching the commands of men and Doctrins St. Matthew hath alter'd the site of one word and there we read in application to the Pharisees In vain do they worship me teaching for Doctrines the Commands of men The case to which this quotation is there applyed is their making the Fifth Commandment of none effect by their Tradition That which God had made necessary by his Command Honour thy Father and Mother with that they dispens'd That which God had not made necessary by any express Declaration of his pleasure that was made necessary by their Tradition And this was their superstition To which the case of the Church of Rome is but too parallel They make the second Command of none effect by their Tradition of worshipping Images In other things they make that necessary which the written word of God hath not made so Some of which Traditions if they be not directly contrary to the word of God yet because they are arrogantly equalled and commanded to be received Pari pietatis affectu reverentiâ the practices that flow from these Doctrines cannot be excus'd from superstition as we now use the word and as they as well as we define the thing for an excess in Religion whereby men worship God after such a manner as they ought not 2. The second Account of their Sect. 20. superstition is that they ascribe an Efficacious sanctity to their Ceremonies Here also Instances will make it plain both that they are thus chargeable and that the Church of England does reject these Opinions The Doctrine of Rome is that the Cross is to be worshipped with the highest kind of worship Crux Christi in Aquin. tertia Pars qu. 25. Artic. 4. quâ Christus Crucifixus est tum propter repraesentationem tum propter membrorum Christi contactum Latriâ adoranda est Crucis vero Effigies in aliâ quââ—is materiâ priori tantum ratione Latriâ adoranda est The Cross whereon Christ was Crucified is to be worshipped with Latriâ both because of its representation and because of its touching the Body of Christ But the sign of the Cross elsewhere is to be worshipped only for the former reason which last words were well put in for it would be a wonder indeed if the sign of the Cross made at Rome should deserve worship propter Contactum This we contend is superstitious because the Opinions they have of the Cross are such For they ascribe such Effects to the Cross which neither the word of God ascribes to it nor any mans reason without the help of feigned Miracles or Traditions before accounted for would expect from it Take it in Bellarmin's words 1º Tres sunt Effectus Crucis Bell. de Imagin Sanctorum lib. 2. Cap. 30. mirabiles Terret fugat Daemones 2º pellit morbos omnia mala 3º Sanctificat ea quibus imprimitur There are Three wonderful effects of the Cross First It frights and seares away the Devil Secondly It drives away Diseases and all Evils Thirdly It sanctifies those things upon which it is made The first of these effects he ascribes to it for Three Causes Ex apprehensione Daemonis Ibâ—â— ex Devotione hominis ex Instituto Dei From the apprehension of the Devil from the Devotion of man from the Institution of God So that they suppose the appointment of God hath empowr'd the Cross to scare the Devil The power of sanctifying that upon which the sign of the Cross is made he makes parallel with the power which he supposes in Reliques Sanctificantur Ibid. aliquo modo ii qui tangunt Reliquias which he hath the confidence to assert upon the Authority of the Fathers Our 30th Canon as hath been said rejects these superstitions and errors Which superstition we therefore lay to their charge because they ascribe an effect to a certain Cause without a sufficient warrant That the sign of the Cross hath not naturally in it self any power of sanctifying or curing Bellarmine can't but acknowledge Signum Crucis operatur mirabilia non ex Id. ibid. virtute suâ naturali quam habet ut figura quaedam sed ut signum divinitus Institutum The sign of the Cross works wonders not as a certain figure by any natural virtue but as a sign appointed of God Here is then superstition to esteem the sign of the Cross more holy than indeed it is to believe it to have such a relation to God which it can't be prov'd to have to ascribe to it a virtue which no syllable in the H. Scripture declares to us And who hath known the mind of God any farther than he hath been pleas'd to reveal it to us Estius makes a little attempt to deliver Estius in sentent Tom. 3. Distinc 37. Sec. 8. such like Ceremonies as this is from superstition Si debito decentique modo exspectetur effectus aliquis à Deo etiamsi naturali virtute haberi non potest nulla est superstitio If the effect be expected in a due and decent manner though the cause cannot by any natural virtue produce it it is no superstition So he says the Church does consecrate Salt and Holy-Water c. because